have been put upon them by savages, by Jung-Stilling, or by anyone else.  The real question is, Do such events occur among lower and higher races, beyond explanation by fraud and fortuitous coincidence?  We gladly grant that the belief in Animism, when it takes the form of a theory of ‘wandering spirits,’ is probably untenable, as it is assuredly of savage origin.  But we are not absolutely so sure that in this aspect the theory is not based on actual experiences, not of a normal and ordinary kind.  If so, the savage philosophy and its supposed survivals in belief will appear in a new light.  And we are inclined to hold that an examination of the mass of evidence to which Mr. Tylor offers here so slight an allusion will at least make it wise to suspend our judgment, not only as to the origins of the savage theory of spirits, but as to the materialistic hypothesis of the absence of a psychical element in man.

I may seem to have outrun already the limits of permissible hypothesis.  It may appear absurd to surmise that there can exist in man, savage or civilised, a faculty for acquiring information not accessible by the known channels of sense, a faculty attributed by savage philosophers to the wandering soul.  But one may be permitted to quote the opinion of M. Charles Richet, Professor of Physiology in the Faculty of Medicine in Paris.  It is not cited because M. Richet is a professor of physiology, but because he reached his conclusion after six years of minute experiment.  He says:  ’There exists in certain persons, at certain moments, a faculty of acquiring knowledge which has no rapport with our normal faculties of that kind.’[30]

Instances tending to raise a presumption in favour of M. Richet’s idea may now be sought in savage and civilised life.

[Footnote 1:  Primitive Culture, i. 9, 10.]

[Footnote 2:  Origin of Ranks.]

[Footnote 3:  I may be permitted to refer to ‘Reply to Objections’ in the appendix to my Myth, Ritual, and Religion, vol. ii.]

[Footnote 4:  Spencer, Ecclesiastical Institutions, pp. 672, 673.]

[Footnote 5:  Primitive Culture, i. 417-425.  Cf. however Princip.  Of Sociol., p. 304.]

[Footnote 6:  Op. cit. i. 423, 424.]

[Footnote 7:  Published for the Berlin Society of Experimental Psychology, Guenther, Leipzig, 1890.]

[Footnote 8:  Ecclesiastical Institutions, 837-839.]

[Footnote 9:  Primitive Culture, i. 421, chapter xi.]

[Footnote 10:  This theory is what Mr. Spencer calls ‘Animism,’ and does not believe in.  What Mr. Tylor calls ‘Animism’ Mr. Spencer believes in, but he calls it the ‘Ghost Theory.’]

[Footnote 11:  Primitive Culture, i. 428.]

[Footnote 12:  Howitt, Journal of Anthropological Institute, xiii. 191-195.]

[Footnote 13:  The curious may consult, for savage words for ‘dreams,’ Mr. Scott’s Dictionary of the Mang’anja Language, s.v.  ‘Lots,’ or any glossary of any savage language.]